What Early Christians Said About the Name Christian
Early Christian writings link the name Christian to Christ and to a life that matches that name. Justin Martyr, Theophilus, Tertullian, Irenaeus, and Lactantius all speak about Christians as people who belong to Christ, and Acts 11:26 gives the first naming of the disciples at Antioch. Some writers also explain the name by anointing, so the meaning is not stated in only one way. The same writings also warn that a Christian name without Christian conduct is not enough.
115 early-church witnesses · 227 source quotations · compared with Scripture
What did early Christians believe about the Name Christian?
Early Christian writings usually tie the name Christian to Christ, not just to a label. Justin Martyr, Theophilus of Antioch, Tertullian, Irenaeus, and Lactantius all connect the name to belonging to Christ, suffering for Christ, or being anointed, while Acts 11:26 gives the basic Bible source for the name. The evidence is strongest for two ideas: Christians were identified as people of Christ, and the name could be treated as a mark that should match a real way of life.
The evidence is mixed on exact word meaning, since some writers explain it through anointing, while others stress that the name means little without the right deeds. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- The name Christian was understood as a name tied to Christ and to belonging to him.
- Acts 11:26 is the key Bible passage for the first use of the name Christian.
- Some early writers also linked the name to anointing.
- Several writers said the name should match a real Christian life, not just a label.
Questions Answered by the Sources
What did early Christians say the name Christian meant?
Early Christian writers said the name Christian had a real meaning tied to Christ, especially to anointing or belonging to Christ. They also said believers were known by this name and should not be reduced to the name alone without regard to conduct.
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Acts 11:26 Direct teaching
and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.
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Irenaeus, Against Heresies: Book III Direct teaching
For when certain men had come down from Judea to Antioch—where also, first of all, the Lord’s disciples were called Christians, because of their faith in Christ—and sought to persuade those who had believed on the Lord to be circumcised, and to perform other things after the observance of the law;
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Ignatius of Antioch, Connection to Acts 11:26 Direct teaching
This was first fulfilled in Syria; for "the disciples were called Christians at Antioch," when Paul and Peter were laying the foundations of the Church.
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Ignatius, Epistle to the Magnesians (Long Version) Supporting witness
for “the disciples were called Christians at Antioch,” when Paul and Peter were laying the foundations of the Church.
Did early Christians openly call themselves Christians?
Several early sources show Christians openly confessing the name when questioned or mocked. The sources present this as a public identity Christians were willing to acknowledge, even when it brought danger.
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Tertullian, Ad Nationes Direct teaching
The name Christian, however, so far as its meaning goes, bears the sense of anointing.
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Theophilus of Antioch, To Autolycus Direct teaching
Wherefore we are called Christians on this account, because we are anointed with the oil of God.
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Lactantius, The Divine Institutes Supporting witness
But although His name, which the supreme Father gave Him from the beginning, is known to none but Himself, nevertheless He has one name among the angels, and another among men, since He is called Jesus among men: for Christ is not a proper name, but a title of power and dominion;
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Lactantius, The Divine Institutes Supporting witness
By which word he also shows His name, since (as I have shown above) He was called Christ from His anointing.
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Arnobius, Against the Heathen Supporting witness
but with regard to ourselves to state expressly to those who will exercise common reason, in terms applicable to all of us alike — We Christians are nothing else than worshippers of the Supreme King and Head, under our Master, Christ.
More related quotations from this section 2 shown
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Tertullian, Ad Nationes Supporting witness
...ent. And yet it is truth, so troublesome to the world, that these philosophers pretend to have, but Christians actually possess. Therefore, those who possess it give greater offense, because the man who merely pretends to have something only plays with it, but the man who possesses it defends it. For example, Socrates was condemned in that part of his wisdom in which he came nearest to the truth by destroying your gods. Although the name Christian was not yet in the world at that time, truth was always suffering condemnation. Now you will not deny that he was a wise man, since your own Pythian god gave witness to him. He said, "Socrates was the wisest of men." Truth overcame Apollo and made him speak even against himself, since he admitted that he was no god when he declared that the wisest man was the one who denied the gods. However, by your way of thinking, Socrates was less wise because he denied the gods, although in truth he was all the wiser because of that denial. It is just the same when you usually say about us, "Lucius Titius is a good man, only he is a Christian," while another says, "I wonder that such a worthy man as Caius Seius has become a Christian." In the blin
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Theophilus of Antioch, To Autolycus Supporting witness
and since, besides, you call me a Christian, as if this were a damning name to bear, I, for my part, avow that I am a Christian, and bear this name beloved of God, hoping to be serviceable to God.
Were early Christians persecuted for the name Christian?
The sources repeatedly say Christians were hated, accused, or punished because of the Christian name. Early writers connect this with public hostility, false accusations, and martyrdom.
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Justin Martyr, The First Apology Direct teaching
By simply using a name, nothing is decided, whether good or evil, apart from the actions suggested by the name; and indeed, as far as one can judge from the name we are accused of, we are very good people. But just as we do not think it right to ask for acquittal based solely on the name, if we are guilty of wrongdoing, so, on the other hand, if we are found not to have committed any offense, either in naming ourselves or in our behavior as citizens, it is your duty to be very careful not to face just punishment by unfairly punishing those who are not proven guilty. For neither praise nor punishment should logically arise from a name alone, unless some excellent or base action is proven. Among your own people, you do not punish those accused before they are convicted; but in our case, you accept the name as evidence against us, even though you should actually punish our accusers based on the name. We are accused of being Christians, and it is unjust to hate what is excellent (Chrestian). Moreover, if any of the accused deny the name and say they are not Christian, you acquit them, as there is no evidence against them as wrongdoers; but if anyone acknowledges being a Christian, you
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Ignatius, Epistle to the Magnesians (Long Version) Direct teaching
It is fitting, then, not only to be called Christians, but to be so in reality.
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Ignatius, Epistle to the Romans (Long Version) Supporting witness
...and outer strength, that I may not only speak, but truly will, so that I may not merely be called a Christian, but really found to be one. For if I am truly found a Christian, I may also be called one, and be deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. "For the things which are seen are temporal, but the things which are not seen are eternal." The Christian is not the result of persuasion, but of power. When he is hated by the world, he is loved by God. For says the Scripture, "If you were of this world, the world would love its own; but now you are not of the world, but I have chosen you out of it: continue in fellowship with me."
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Cyprian, Treatises Supporting witness
...then I might deserve to be tormented. Then I ought to be forced to confess my crime by the power of suffering, just as in other examinations the guilty, when they deny that they are guilty of the crime of which they are accused, are tortured so that the confession of the reality of the crime, which the voice refuses to make, may be wrung out by bodily suffering. But now, when of my own free will I confess, and cry out, and with frequent and repeated words bear witness that I am a Christian, why do you apply tortures to one who admits it, and who destroys your gods, not in hidden and secret places, but openly and publicly, and in the very marketplace, within hearing of your magistrates and governors? So, although what you blamed in me before was a slight thing, that which you ought rather to hate and punish has increased, because by declaring myself a Christian in a crowded place, with the people standing around, I am confounding both you and your gods by an open and public declaration.
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Tertullian, Scorpiace Supporting witness
yet (if any man suffer) as a Christian, let him not be ashamed, but let him glorify God on this behalf.
Did early Christians say the name Christian should match a person's life?
The sources say a name by itself proves nothing unless the life matches it. Christian writers stress that real Christian identity must be shown by conduct, not just by claiming the label.
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Tertullian, Apology Direct teaching
What are we to think about this? Most people are so blindly set against the Christian name that, even when they speak well of someone, they mix that praise with abuse of the name he bears. One person says, "Gaius Seius is a good man, except that he is a Christian." Another says, "I am astonished that a wise man like Lucius should suddenly become a Christian." No one thinks it necessary to ask whether Gaius is good and Lucius wise for this very reason, that he is a Christian; or whether he is a Christian because he is wise and good. They praise what they know, and they abuse what they do not know. They let their ignorance shape their knowledge, even though fairness would require them to judge what is unknown by what is known, rather than what is known by what is unknown. Others do this with people whom, before they took the name Christian, they had known as immoral, shameful, and wicked. They put a mark of blame on them because of the very thing they praise. In the blindness of their hatred, they attack their own judgment. "What a woman she was! How immoral! How pleasure-loving! What a young man he was! How corrupt! How lustful!" They have become Christians. So the hated name is giv
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Justin Martyr, The Second Apology Direct teaching
...rvants and indulging in drunkenness and vice and wanting him to do the same, accused her of being a Christian when she left without his consent. She presented a request to the Emperor, asking for permission to settle her affairs before defending against the accusation, which was granted. Unable to prosecute her, her husband targeted a man named Ptolemaeus, her teacher in Christian doctrines, with the help of a centurion who was friendly to him. The centurion took Ptolemaeus, interrogating him only on whether he was a Christian. Ptolemaeus, being truthful, confessed, was imprisoned, and later, when questioned by Urbicus, again affirmed his belief truthfully and was sentenced. Lucius, another Christian, witnessing this unjust judgment, questioned Urbicus: “What cause is there for this judgment? Why punish a man not guilty of adultery, immorality, murder, theft, or any crime, but only for being called a Christian? This judgment does not reflect well on Emperor Pius, nor the philosopher, son of Caesar, nor the sacred senate.” Urbicus responded, “You seem to be like this man,” to which Lucius replied, “Most certainly I am,” and was ordered to be executed. Lucius gave thanks, knowing
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Tertullian, Apology Direct teaching
...an obstinate refusal to offer sacrifices, he found in their religious services nothing but meetings early in the morning for singing hymns to Christ and God, and sealing their way of life by a united pledge to remain faithful to their religion, forbidding murder, adultery, dishonesty, and other crimes. In reply, Trajan wrote back that Christians were by no means to be sought out. But if they were brought before him, they should be punished. O miserable deliverance. Under the necessities of the case, it is a self-contradiction. It forbids them to be sought out, as innocent, and it commands them to be punished, as guilty. It is at once merciful and cruel. It passes by, and it punishes. Why do you play this game of evasion with yourself, O Judgment? If you condemn, why do you not also inquire? If you do not inquire, why do you not also absolve? Military stations are set throughout all the provinces for tracking robbers. Against traitors and public enemies every man is a soldier. Search is made even for their confederates and accessories. The Christian alone must not be sought, though he may be brought and accused before the judge, as if a search had any other end than that! And so
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Justin Martyr, The Martyrdom of Justin Martyr Direct teaching
Then the prefect Rusticus said to Chariton, “Tell me more, Chariton, are you also a Christian?” Chariton replied, “I am a Christian by the command of God.” Rusticus the prefect asked the woman Charito, “What do you say, Charito?” Charito answered, “I am a Christian by the grace of God.” Rusticus asked Euelpistus, “And what about you?” Euelpistus, a servant of Caesar, responded, “I too am a Christian, having been freed by Christ; and by the grace of Christ, I share the same hope.” Rusticus the prefect asked Hierax, “And you, are you a Christian?” Hierax answered, “Yes, I am a Christian, for I revere and worship the same God.” Rusticus the prefect asked, “Did Justin make you Christians?” Hierax replied, “I was a Christian, and will be a Christian.” Then Pæon stood up and said, “I too am a Christian.” Rusticus the prefect asked, “Who taught you?” Pæon replied, “From our parents, we received this good confession.” Euelpistus said, “I willingly heard the words of Justin. But I also learned to be a Christian from my parents.” Rusticus the prefect asked, “Where are your parents?” Euelpistus replied, “In Cappadocia.” Rusticus asked Hierax, “Where are your parents?” And he answered, “Christ
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Cyprian, Epistles Supporting witness
So that from this also a severe persecution arose against us of the Christian name;
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Cyprian, Life and Passion of Cyprian Supporting witness
What, then, should a Christian people do, whose very name proceeds from faith?
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1 Peter 4:16 Direct teaching
Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
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1 Peter 4:14 Direct teaching
If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified.
Common Questions
Where does the name Christian first appear in the Bible?
Acts 11:26 says the disciples were first called Christians at Antioch.
How did early Christians explain the name Christian?
They often connected it to Christ, and some writers also said it meant anointing.
Did early Christians think the name alone was enough?
No. Writers like Justin Martyr and Ignatius said the name had to match real conduct and true faith.
Source Index for the Name Christian
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 227 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 115
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 112
Related Bible passages saved for comparison with the early Christian quotations.